Digital Logos Edition
Evangelical Christianity underwent extraordinary expansion—geographically, culturally and theologically—in the second half of the twentieth century. How and why did it spread and change so much? How did its strategic responses to a rapidly changing world affect its diffusion, for better or for worse? This volume in the History of Evangelicalism series offers an authoritative survey of worldwide evangelicalism following the Second World War. It discusses the globalization of movements of mission, evangelism and revival, paying particular attention to the charismatic and neo-Pentecostal movements. The trends in evangelical biblical scholarship, preaching and apologetics were no less significant, including the discipline of hermeneutics in key issues. Extended treatment is given to the part played by southern-hemisphere Christianity in broadening evangelical understandings of mission. While the role of familiar leaders such as Billy Graham, John Stott, Carl Henry, Martyn Lloyd-Jones and Festo Kivengere receives full coverage, space is also given to lesser-known figures, such as Edward Carnell, Agnes Sanford, Orlando Costas, John Gatu and John Laird. The final chapter considers whether evangelical expansion has been at the price of theological coherence and stability and discusses the phenomenon of “postevangelicalism.” Painting a comprehensive picture of evangelicalism’s development as well as narrating stories of influential individuals, events and organizations, The Global Diffusion of Evangelicalism is a stimulating and informative contribution to a valuable series.
“If ‘progressive fundamentalism’ were to fulfil the mission Henry and Ockenga had outlined for it, two further elements were required: a public figurehead and a regular published organ of opinion. The former was provided by Billy Graham and the latter by Christianity Today.” (Page 32)
“Evangelicalism, although it draws deeply from the wells of Reformation and Puritan theology, was born in the Enlightenment era. It is not surprising, therefore, that for much of its history it has been shaped by characteristically ‘modern’ assumptions, especially in the field of epistemology (the philosophy of knowledge). This chapter will explore the changing patterns of apologetic by which evangelicals in the second half of the twentieth century sought to defend and commend their understanding of the Christian faith in a period when Enlightenment assumptions were increasingly eroded by the fundamental shifts in cultural and philosophical understanding that now carry the label of ‘postmodernity’ or ‘postmodernism’.” (Page 121)
“John Stott, who had succeeded Earnshaw-Smith in June 1950 as rector of All Souls, Langham Place, joined the fray, publishing two articles in Crusade magazine in November 1955 and May 1956, endorsing that form of fundamentalism which held on to the fundamentals of the faith and defending Graham’s practice of calling for a decisive commitment to Christ. Nevertheless, Stott distanced himself from the ‘extravagances’ of fundamentalism, particularly in the United States.” (Page 42)
“Probably the most controversial of the eleven pre-circulated papers was by René Padilla on the topic ‘Evangelism and the World’. His paper insisted that the gospel has cosmic as well as personal dimensions, and openly attacked American forms of ‘culture Christianity’, which reduced the Christian message to a form of cheap grace, a marketed product that guaranteed to the consumer ‘the highest values—success in life and personal happiness now and forever’” (Page 165)